77 根据伊斯兰教法（Sharee'ah）的裁定，整个世界只分为两种类型，它们是：战争之地（Dar ul-Harb，或称 Dar ul-Kufr，即异教之地）和伊斯兰之地（Dar ul-Islam）。因此，凡是依照伊斯兰统治、且其安全由伊斯兰保障的国家，都被视为伊斯兰之地，即使其居民是非穆斯林；而凡是由非伊斯兰统治、且其安全并非由伊斯兰保障的国家，都被视为战争之地或异教之地，即使其居民是穆斯林。苏莱曼·本·布赖达的圣训说：

77 The whole world according to the ruling of the Sharee’ah is divided into only two types, and they are: Dar ul-Harb (or Dar ul-kufr) and Dar ul-Islam. So every country that rules by Islam and whose security is that of Islam is considered Dar ul-Islam, even if its inhabitants are non-Muslims. While every country ruled by other than Islam and whose security is not that of Islam is considered Dar ul-Harb or Dar ul-Kufr, even if its inhabitants are Muslims. The Hadeeth of Sulayman b. Buraydah says:

"请邀请他们皈依伊斯兰。如果他们回应，就接受他们的皈依，并停止对他们的攻击。然后请他们从自己的土地迁往穆哈吉鲁（迁士）的土地，并告知他们，如果这样做，他们将享有与迁士相同的权利，并承担与迁士相同的义务。"

"Invite them to Islam, if they respond then accept it from them and refrain from them. Then ask them to move from their land to the land of the Muhajireen, and inform them that if they did so they would enjoy the same rights as the Muhajireen and would be subject to the same duties.".

这段文字规定迁往"Dar ul-Muhajireen"（迁徙者之地），以便获得穆斯林所拥有的权利，并且适用于穆斯林的"ahkaam"（律例）也适用于迁往"Dar ul-Muhajireen"的穆斯林。"Dar ul-Harb"（或"Dar ul-Kufr"，战争之地或不信之地）是指那些皈依伊斯兰的人被要求迁往"Dar ul-Islam"（伊斯兰之地），以便使"Dar ul-Harb"的规则不再适用于他们。然而，"Dar ul-Kufr"和"Dar ul-Islam"这两个词是沙里亚术语，指的是穆斯林。它们与伊斯兰和国家安全相关联。因此，这证明了凡是以伊斯兰统治的国家，无论其人口是穆斯林还是非穆斯林，都被视为"Dar ul-Islam"。任何以伊斯兰统治、但其安全并非伊斯兰化的国家，即使作为独立实体与国家分离，也被视为内部政策的一部分。

This is a text that stipulates moving to Dar ul-Muhajireen, in order to have the rights that the Muslims have, and the ahkaam applied on them is also applied on the Muslims in Dar ul-Muhajireen. Dar ul-Harb (or Dar ul-Kufr) is where those who embrace Islam are asked to move to Dar ul-Islam so that the rules of Dar ul-Harb will be applied on them. However, the words of Dar ul-Kufr and Dar ul-Islam are Sharee’ah terminology, and refer to the Muslims. Linking it to Islam and security in relation to the state. Thus, it is a proof on the fact that every country that rules by Islam is considered Dar ul-Islam whether their population are Muslims or non-Muslims. Any country that rules by Islam and whose security is not Islamic is considered part of the internal policy, even if it is separate from the state as an independent entity.

国家的对外关系应当以传播伊斯兰的宣教(Da'wah)为基础而建立,无论这种关系是政治的、经济的、文化的,还是其他方面的。国家在一切交往中都以传播宣教为根本。先知ﷺ与每一个非伊斯兰之地(Dar ul-Kufr)建立关系时,无论是古莱什人还是其他部落,都以传播宣教为基础;无论这种关系是战争状态、和平、条约、睦邻、贸易还是其他情形,皆是如此。先知ﷺ之后,圣门弟子们的做法也体现了这一点。由此,伊斯兰宣教的对外政策便以此为基础而确立。

78 The foreign relations of the state are established on the basis of carrying the Islamic Da’wah whether the relationship is political, economic, cultural or something else. The state takes the carrying of the call as the basis in all its dealings. The Messenger established his relations with every Kufr land (Dar ul-Kufr), whether Quraysh or the rest of the tribes, on the basis of carrying the Da’wah; whether this was a state of war, peace, treaty, good neighbourhood, trade or otherwise. The ties can be seen with the Sahabah after him. Thus, the basis for establishing the foreign policy of the Islamic Da’wah.

外交政策建立在两件事之上：

79 The foreign policy is based on two matters:

首先，有计划地开展传播伊斯兰教义（Da'wah）的工作。这一方面包括所谓的"冷战"的开展，另一方面包括宣教人员和宣教计划在传播与宣传的道路上持续推进。

Firstly, undertaking deliberate actions to convey the Da’wah. This has two aspects: the undertaking of what is called ‘cold war’, and the Da’wah carriers and Da’wah programmes proceeding in the path of Da’wah and publicity.

其次,是采取政治行动,也就是所谓的外交行动。因此,先知的'Umrah之行,与侯代比亚事件相关,正是那场冷战的一部分。

Secondly, undertaking political actions, or what are known as diplomatic actions. Thus, the Messenger’s journey for ‘Umrah, in relation to the incident of Hudaybiyyah, was part of that cold war.

They ayah: Wait — I need to be careful here. Your message is "They ayah:", and per the instructions, that's text to translate, so the Chinese translation is: 他们的aya： Note: "ayah" here is a transliterated Islamic term, so it is kept as a transliteration. The translation is: 他们的aya：

They ayah:

他们向你询问关于在圣月中战斗的事。你说：“在其中战斗是一桩大罪。”[《古兰经》2:217] 这属于宣传的一部分。他在拉吉’日派遣他的圣门弟子前往伊斯兰教民众之中；在比尔·马欧乃事件时，他派遣了四十名最优秀的人前往纳季德，教授他们伊斯兰教，这也是传播伊斯兰（Da’wah）计划的一部分。他与沙姆边境艾拉的首领所订立的条约，属于政治行动。如此，先知ﷺ常常有意识地采取行动来传播伊斯兰（Da’wah），也常常采取政治和外交行动来传播伊斯兰（Da’wah）。这些行动被视为传播伊斯兰（Da’wah）工作的一部分，也是伊斯兰教法所要求的事情。据传，伊本·阿拔斯说：

They ask you concerning fighting in the Sacred Months. Say, 'Fighting therein is a great (transgression).' [Baqarah: 217] is part of the publicity. He sent his Sahabah on the day of Rajee’ to the people of Islam and he sent 40 of his best men in the time of Bir Ma’oonah to Najd to teach them Islam as part of the Da’wah plan. His treaties with the chief of Aylan on the border of ash-Shaam were part of the political actions. In this manner, the Messenger (peace and blessings be upon him) used to undertake deliberate actions to convey the Da’wah and he used to undertake political and diplomatic actions to convey the Da’wah. These actions are considered to be part of the carrying of the Da’wah and they are something the Sharee’ah has demanded. It has been narrated that Ibn ‘Abbas said:

“安拉的使者ﷺ从未在向某个民族传达邀请（达瓦）之前与其交战。还有传述称，他曾对费尔瓦·本·穆赛克说：‘在你们邀请他们归信伊斯兰之前，不要与他们作战。’”

"The Messenger of Allah did not fight a people giving them da’wah. It has also been narrated that he said to Furwah b. Musayk: 'Do not fight them until you have invited them to Islam.'".

80. 国际法的起源是，自古以来世界上就存在国际准则，即各方依据某些思想和原则所共同认可的约定。例如，不杀害敌人、妇女和伤员，不虐待战俘等。但新的国际法的起源则是：有着相似目标的国家，即世界上的基督教国家，持有共同的关切，并就某些原则和思想达成一致，于是将其制定为国际法。伊斯兰国家的存在是为了在它们彼此之间规范战争与和平的关系；因此，这一法律只局限于它们之间。当时存在的伊斯兰国家与此毫无关联，这些国家并不被视为适用于伊斯兰国家。

80. The origin of international law is that the world from ancient times always had international norms, terms agreed upon by everyone according to certain thoughts and principles. Examples of these are not killing enemies, women, and the wounded, or not to torture prisoners etc. But the origin in the new international law is that states had similar aims, which are the Christian nations in the world, held concerns and agreed on certain principles and thoughts, which they made international law. The Islamic state was there to organize the relations of war and peace between themselves; and therefore the state was confined only to them. The Islamic state, which existed, had nothing to do with this. The nations were not considered applicable on the Islamic state.

因此,伊斯兰国家并不包括伊斯兰国家在内。奥斯曼国家逐渐衰弱,开始失去对各国的影响力。这使得国际法得以将它们纳入其中。起初西方国家希望如此,但之后奥斯曼国家意识到,伊斯兰教法也将适用于它们。西方国家同意之后,便开始遵守与此相关的国际法。从那时起,国家之间的交往便成为国际法,这被视为应当遵循的道路。然而,这与伊斯兰教法的原则相矛盾。国家之间的关系应由伊斯兰教法决定,而非由国际法决定。因此,我们需要将这一问题彻底厘清。然后,我们需要审视国家并完整地理解它。接着,我们将经文应用于现实,并给出伊斯兰教法经文所指示的裁决。因此,我们在与其他国家的国际关系问题上,应以伊斯兰教法为依据,而非国际法。

Thus, the Islamic state did not include the Islamic state. The Uthmani state weakened and began to lose its influence over the states. This weakened international law to include them. Initially the western states wanted it, but then the Uthmani state realized that the Sharee’ah would apply to them as well. After the western nations agreed to this, they began to adhere to international laws related to it. Ever since that date, dealings between states became international laws and this was the path to take. However, this contradicts the principles of the Sharee’ah. The relationship between states is determined by the Sharee’ah and not by international laws. Thus, we need to clarify this matter completely. Then we need to see the state and understand it completely. Then we apply the text on the reality and give the ruling indicated by the Sharee’ah text. Therefore, we refer to the Sharee’ah in regards to the international relations between us and other states, not international law.

个人的法律人格只与他与其他个人的关系有关,而不与其仅为自身所做的行为有关。同样,国家的法律人格也只与其与其他国家的关系有关,而不与其仅限于国内的行为有关。这是因为国家是一个约定俗成的身份,它依据这一身份的地位以及其他国家眼中该身份的形象来加以考量。承载着宣教(da'wah)使命的国家,在与其他国家的关系方面具有更大的影响力。因此,它的法律人格与保护,与其他任何国家一样,取决于其品格。此外,它所传递的使命,也取决于这些关系的广度。因此,其品格的影响力与国家形象,与它如何向外国的其他成员展现自身有着极大的关联。国家会通过制造对其不利的舆论来败坏其反对国家的声誉。西方国家就曾针对伊斯兰国家这样做。国际舆论对国家的地位,无论是其形象还是品格,都有着巨大的影响。使者ﷺ曾十分关注这一点。他ﷺ说:

81 The juristic presence of the individual is only related to his relationship with other individuals, not to his actions for himself only. Likewise, the juristic presence of the State is only related to its relationships with other States, not to its domestic actions only. This is because the State is a conventional identity, which is considered according to the standing of this character, and the image of the character in the view of other states. The State that carries a call (da'wah) has more influence in terms of its relationships with other states. Thus, its juristic presence and protection, depend like any other state on its character. Moreover, its conveyance of the message that it carries depends on the extent of these relationships. Therefore, the influence of its character and the image of the State have a great deal to do with how it projects itself to other members of the foreign policy. States will distort the reputation of other States that they oppose by creating a negative public opinion against them. The Western States did this in regards to the Islamic State. The international public opinion has a great effect on the standing of the State, both on its image and its character. The Messenger (PBUH) used to take care of that. He ﷺ said:

"我因恐惧而得到帮助（指敌人对我的畏惧），那恐惧来自一个月路程之外。"的确，真主ﷺ命令穆斯林向全人类传播达瓦，并将他们引入哈里发国家。祂ﷺ立法以圣战作为传播达瓦的方式。国家必须起身对异教徒宣布圣战，不得有任何宽容或犹豫。自穆斯林首次拥有国家，直至伊斯兰哈里发制度终结，穆斯林在政治、知识和权力方面都是世界上的领先国家。穆斯林不得与异教徒缔结军事条约或保护协议，也不得将他们的事务提交安全理事会或联合国，不得将其交由世界上的任何国家处理，或在任何情况下接受屈从于异教徒的国际法或外国统治。真主（SWTH）说：

"I have been helped by terror (of me), from a distance of one month’s journey." Indeed, Allah ﷺ has ordered the Muslims to carry the Da'wah to all mankind and to bring them into the Khilafah state. He ﷺ has legislated Jihad as a method to carry the Da'wah. The state must rise to declare Jihad against the Kuffar without any lenience or hesitation. From the first time Muslims had a State, until the end of the Islamic Khilafah, the Muslims were the leading state in the world in politics, knowledge and power. It is not allowed for the Muslims to conclude military pacts or agreements of protection with the Kuffar. It is not allowed to refer their issues to the Security Council or the United Nations, to put them in the hands of any state in the world, or to accept to submit to Kufr international laws or foreign domination, whatever the circumstances. Allah (SWTH) says:

“{并且安拉绝不会使不信道者得以胜过信道者。}”[《妇女章》：141] 这类与异教徒及不信道的国际机构之间的往来与援助，与伊斯兰国的政策相悖。伊斯兰国理应主导国际局势，并再次成为世界上的领导性国家。

“And Allâh will never grant to the disbelievers a way (to triumph) over the believers.” [An-Nisaa: 141] Such relations and assistance from the Kuffar and Kaafir international institutions contradict the policy of the Islamic state, which must dominate the international situation and once again become the leading state in the world.